10:11-18 Under the new covenant, or gospel dispensation, full and final pardon is to be had. This makes a vast difference between the new covenant and the old one. Under the old, sacrifices must be often repeated, and after all, only pardon as to this world was to be obtained by them. Under the new, one Sacrifice is enough to procure for all nations and ages, spiritual pardon, or being freed from punishment in the world to come. Well might this be called a new covenant. Let none suppose that human inventions can avail those who put them in the place of the sacrifice of the Son of God. What then remains, but that we seek an interest in this Sacrifice by faith; and the seal of it to our souls, by the sanctification of the Spirit unto obedience? So that by the law being written in our hearts, we may know that we are justified, and that God will no more remember our sins.

Verses 11-13. - And every priest indeed standeth daffy ministering and offering oftentimes the same sacrifices, which can never take away sins: but he, having offered one sacrifice for sins for ever, sat down on the right hand of God; from henceforth expecting till his enemies be made the footstool of his feet. Thus with the one perfectly accomplished and for ever availing sacrifice is brought into connection, as its result, the fulfillment in Christ for man of the ideal of Psalm 8:6 (which was set forth in Hebrews 2:5-10; see the remarks there made), and also of the Son's exaltation to the right hand of God, declared in Psalm 110. (referred to in Hebrews 1:13, and brought fully into view in Hebrews 8:1, after the chapter about Melchizedek). Be it observed that the priesthood "after the order of Melchizedek" in itself implied this exaltation, which was in fact inferred from it. For the priesthood after this order, having been shown to be eternal and unchangeable, was further seen, from Psalm 110, to be conjoined to the eternal royalty at God's right hand.

And every priest standeth daily ministering,.... The Alexandrian copy, one of Stephens's, the Complutensian edition, the Syriac and Ethiopic versions, read, "every high priest"; who might minister daily, if he would; but since the daily sacrifice was generally offered by the common priests, these are rather designed. The apostle passes from the anniversary sacrifices offered by the high priest on the day of atonement, having shown the insufficiency and imperfection of them, to the lambs of the daily sacrifice, which were offered morning and evening, and whatsoever else might be daily offered on other accounts; and which he also shows are equally ineffectual to take away sin; almost every word he uses shows the imperfection of the priesthood of Aaron, and serves to illustrate the priesthood of Christ. When he says "every priest", it supposes there were more than one, as indeed there were many, not only in succession to one another, but together, having different parts of service to perform; and everyone of them "standeth" at the altar, showing that his work was not done; and the present tense is used, because sacrifice in fact had not ceased at the writing of this epistle, though of right it ought to have done; and he stood "daily ministering"; every day, and sometimes often in a day, and always morning and night, Exodus 29:38 The priest always stood to minister, Deuteronomy 18:5. Hence the Jews say (t), there is no ministration or service, , "but standing"; and perhaps some reference may be had to the "stations" (u), or stationary men, who were always upon the spot at Jerusalem, to offer for such as were at a distance.

And offering oftentimes the same sacrifices; as a lamb in the morning, and another at evening; and if it was a burnt offering, or a sin offering, or an offering for the purification of a woman, or for the cleansing of the leper, they were always the same: and this frequent offering, and the offering of the same things, show that they were such

which can never take away sins; for notwithstanding these many and repeated offerings, even the sins of Old Testament saints remained to be atoned for by Christ; see Romans 3:25.

(t) Jarchi in Deuteronomy 18.5. Maimon. Biath Hamikdash, c. 5. sect. 16. (u) Misn. Taanith, c. 4. sect. 2.

11. And—a new point of contrast; the frequent repetition of the sacrifices.

priest—The oldest manuscripts read, "high priest." Though he did not in person stand "daily" offering sacrifices, he did so by the subordinate priests of whom, as well as of all Israel, he was the representative head. So "daily" is applied to the high priests (Heb 7:27).

standeth—the attitude of one ministering; in contrast to "sat down on the right hand of God," Heb 10:12, said of Christ; the posture of one being ministered to as a king.

which—Greek, "the which," that is, of such a kind as.

take away—utterly; literally, "strip off all round." Legal sacrifices might, in part, produce the sense of forgiveness, yet scarcely even that (see on [2576]Heb 10:4); but entirely to strip off one's guilt they never could.

Hebrews 10:11 Parallel Commentaries

Hebrews 10:11 NIV
Hebrews 10:11 NLT
Hebrews 10:11 ESV
Hebrews 10:11 NASB
Hebrews 10:11 KJV

Bible Hub: Online Parallel Bible